Zen is nobele kost

Dit is video 4 van de retraite van 11 t/m 15 maart 2020 in Cortils (B.).
Video 1: https://youtu.be/a1nKw_ieDXE
Video 2: https://youtu.be/x-Q2nwg1MaY
Video 3: https://youtu.be/Nxz-_ND8AtY

Institutionele besoignes en historische incidenten zijn ondergeschikt en relatief voor serieuze beoefenaars. De kern van het wijsheidsonderricht is overgeleverd door individuele leraren die ons op basis van hun eigen ervaring aansporen de volheid van leven te realiseren.

Zen is in essentie een Mahayana-school; daarom komen in de training ook steeds de belangrijkste elementen uit Boeddha’s leer aan de orde: ontwaken, de aard van onze geest, bodhisattvaschap.

afbeelding van Baizhang
Baizhang (720-814)

Deze korte video illustreert deze elementaire diepgang van Zen via fragmenten uit het onderricht van Baizhang, leraar van Huangbo en diens leerling Linji.
Zelfs deze Rinzai-traditie, die toch als rigoureus en vrijzinnig bekend staat, ontleent haar kracht en expressie aan het universele Mahayana-onderricht: de Weg werkelijk belichamen.

Je leert je boeddhanatuur te vertrouwen en te stoppen met ikje spelen:
• zwakke beoefenaars gebruiken het ‘onhaalbare’ onderricht (‘niet realistisch’) als excuus om hun eigen conditioneringen te blijven koesteren.
• serieuze beoefenaars gebruiken het ongrijpbare, grondig reële onderricht als redmiddel om zich te bevrijden uit de greep van conditionering.

Hieronder de tekst van het gebruikte fragment
(bron: Cleary, Thomas: Sayings and Doings of Pai-chang; Ch’an Master of Great Wisdom. Los Angeles 1978, p. 49-50):

Right now, if there is one who attains, his worth is equal to a universe. That is why I always urge everyone to unlock the depths of inherent reality; if the truth within you is profound, you can use virtue and knowledge like a noble employing menials.

A Buddha is just someone outside of bondage who comes back inside of bondage to be a Buddha in this way; he is someone beyond birth and death, just someone on the other side of mystic annihilation, but comes back to this shore to act thus as a Buddha. Neither humans nor apes can practice this. “Human” symbolizes the bodhisattvas of the highest, tenth stage; “ape” symbolizes ordinary people.

Reading the scriptures, studying the teachings, seeking all knowledge and understanding are not to be completely forbidden, but even if you can understand the teachings of the three vehicles, skillfully obtain pearl necklaces of adornment and get the cave of the thirty-two marks of greatness, if you seek Buddhahood you won’t find it. The teachings say that even those students who greedily cling to the canon of the lesser vehicle should not be approached, let alone self-accredited immoral monks and nominal saints. In the Scripture of the Great Decease they are categorized among the sixteen wrong modes of behavior, the same as hunters and fisherfolk who purposely kill for profit.

The universally equal branch of the great vehicle teachings is like ambrosia; it is also like poison – if you can digest it, it is like ambrosia, but if you can’t digest it, it is like poison. In reading scriptures and studying the teachings, if you do not understand their living and dead words, you will certainly not penetrate the meanings and expressions therein. Then in that case, not to read is best.

> Context en achtergrond geeft het boek Dharmium:

> Een overzicht van de impressies van deelnemers:

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Yulu 17: Huihai’s control

Yulu 17 - Huihai's control

A zen teaching (yulu) from master Huihai (8th century).

Once a Taoist, happening to pass by, asked: ‘Is there anything in the world more marvellous than the forces of nature?’
M: ‘There is.’

Q: ‘And what is that?’
M: ‘The power of comprehending those natural forces.’

Q: ‘Is cosmic vitality the Way (Tao)?’
M: ‘Cosmic vitality is cosmic vitality. The Tao is the Tao.’

Q: ‘If so, they must be two different things?’
M: ‘That which knows does not proceed from two different persons.’

Q: ‘What is wrong and what is right?’
M: ‘Wrong is the mind that attends to externals; right is the mind that brings externals under control.’

(Blofeld, John: Zen teachings of instantanious awakening;
being the teaching of the Zen master Huihai. London 2007, p. 118)

> Dit video-fragment is ook gepubliceerd
in de Yulu-serie op dharmium.nl

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Suzuki roshi

zen leraar Shunryu Suzuki 1904-1971
Zen leraar Shunryu Suzuki, 1904-1971

“When your mind is calm enough, even in your pain,
you will find out many things.”

Bron: suzukiroshi.sfzc.org

» HIER audio-onderricht inclusief teksten (pdf) van Suzuki-roshi uit 1965.


Yulu 16: Torei’s embrace

Yulu 16 - Torei's embrace

Posted on dharmium.nl, a teaching (yulu) from Torei Enji, 1721-1792, a disciple and successor of Hakuin.

The monks of our school do not know how to set the body at ease and be obedient to the Dharma. Nowadays they often mistake their uninteresting views for ‘Zen’. They do not peruse the sutras and treatises [shastra’s], but rather query why in a ‘special transmission outside the teachings’ sutras and treatises should be used.

In particular, they do not know that in a special transmission outside the teachings the teachings are never an impediment. Unless the special transmission outside the teachings can embrace the teachings, it is not the genuine special transmission outside the teachings.

Therefore, if the mirror is clear, there is no need to choose what images and objects to reflect. If no image appears, then the mirror is not yet completely clear. To reject images and obects is only productive of even more dust and dirt covering the mirror, and is not the seeing of the Great Way.

Indeed, the sutras have a profound meaning and purport. They point out the manifold obstacles to your seeing. Just because the seeing is not clear, one may end up disregarding the golden words of the Tathagata [Buddha] and fail to probe into the depth of those profound principles of the sutras.

(Torei, Enji: Discourse on the Inexhaustible Lamp of the Zen School.
London 1996, p. 301)

> Dit video-fragment is ook gepubliceerd
in de Yulu-serie op dharmium.nl

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Yulu 15: Nagarjuna’s mind

Yulu 15 - Nagarjuna's mind

A teaching (yulu) from master Nagarjuna (c. 150 – c. 250) on the mind as root of freedom.
Here the contents of this fragment:

All that arises is suffering; craving
Is its vast origination.
Its cessation is liberation – the path for
Attaining this is the Eightfold Arya [Noble] Path.

That being so, strive – always –
In order to see the Four Arya [Noble] Truths.
Even those householders in whose laps rest great worldly riches
Can, through knowledge, cross the river of the mental afflictions.

Further, those who gained realization of Dharma did not
Fall from the sky nor sprout from the ground like crops.
They were, before, just ordinary
Persons subject to the mental afflictions.

What need to preach much to the fearless?
Subdue your mind – this is the most useful
And essential of instructions. The Bhagavan [Buddha]
Said mind is the root of Dharma.

(Lobsang Tharchin and Engle, A.: Nagarjuna’s Letter;
Nagarjuna’s ‘Letter to a Friend’, With a Commentary By the Venerable Rendawa.
Dharamsala 1979, p. 126-127)

> Dit video-fragment is ook gepubliceerd
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Shunryu Suzuki: zelveloosheid

foto van Suzuki roshi
Zen leraar Shunryu Suzuki, 1904-1971; HIER grotere foto.

“This selflessness is not attained after you attain enlightenment. Before you practiced zazen, you fixed your mind in this truth which no one can deny. We think we have self, but actually, as you know, there is no such thing as self. You think—usually people think, “I am here,” but actually we do not exist here. This is the truth Buddha found out. Not just for his own truth, but as the truth for everyone. It is absolutely true. If you cannot deny it, you have to accept it [laughs]. If you cannot accept it, it’s better not to practice zazen [laughs]. This much conviction is necessary.”

“Deze zelveloosheid wordt niet verworven nadat je verlichting hebt bereikt. Voordat je zazen beoefende, vestigde je je geest op deze waarheid die niemand kan ontkennen. We denken dat we een zelf hebben, maar zoals je weet, bestaat er niet zoiets als een zelf. Je denkt – meestal denken mensen: “Ik ben hier”, maar eigenlijk bestaan ​​we niet hier. Dit is de waarheid die Boeddha ontdekte. Niet alleen als zijn eigen waarheid, maar als waarheid voor iedereen. Het is absoluut waar. Als je het niet kunt ontkennen, moet je het accepteren [lacht]. Als je het niet kunt accepteren, kun je beter geen zazen beoefenen [lacht]. Zoveel overtuiging is nodig.”

Bron: suzukiroshi.sfzc.org
(dharma talk 15 augustus 1966)

» HIER audio-onderricht inclusief teksten (pdf) van Suzuki-roshi uit 1965.


Yulu 14: Dahui’s wisdom

Yulu 14 - Dahui's wisdom

Teachings from zen master Dahui (1088-1163) on knowledge and enlightenment.
Here the contents of this fragment:

There are three mistakes. Saying you are obstructed by knowledge is one, saying you are not yet enlightened and willingly being deluded is another, and going on within delusion to use mind to wait for enlightenment is another.

These three mistakes are the root of birth and death. You must stop producing them for a moment, so the mind of these errors is cut off: only then do you realize that there is no delusion to be smashed, no enlightenment to be expected, and no knowledge that can cause obstruction.

Once you recognize the origin of knowledge, then this very knowledge is a field of liberation, the place to get out of birth and death [samsara].

If views of delusion and enlightenment perish and interpretations of turning towards and turning away are cut off, then this mind is lucid and clear as the bright sun and this nature is vast and open as empty space; right where the person stands, he emits light and moves the earth, shining through the ten directions. Those who see this light all realize acceptance of things as unborn [anutpattika-dharmakshanti].

When you arrive at such a time, naturally you are in tacit accord with this mind and this nature. Only then do you know that in the past there was basically no delusion and now there is basically no enlightenment.

(Cleary, Jonathan C.: Swampland Flowers; the letters and lectures of Zen Master Ta Hui.
Boston 2006, p. 81, 82, 84)

> Dit video-fragment is ook gepubliceerd
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